Advocates Advocate Quotes

Don't Just Don't just learn, experience. Don't just read, absorb. Don't just change, transform. Don't just relate, advocate. Don't just promise, prove. Don't just criticize, encourage. Don't just think, ponder. Don't just take, give. Don't just see, feel. Don’t just dream, do. Don't just hear, listen. Don't just talk, act. Don't just tell, show. Don't just exist, live.

I hate to advocate drugs, alcohol, violence, or insanity to anyone, but they've always worked for me.

I am not gay, although I wish I were, just to piss off homophobes.

If I'm an advocate for anything, it's to move. As far as you can, as much as you can. Across the ocean, or simply across the river. The extent to which you can walk in someone else's shoes or at least eat their food, it's a plus for everybody. Open your mind, get up off the couch, move.

No amount of me trying to explain myself was doing any good. I didn't even know what was going on inside of me, so how could I have explained it to them?

As all advocates of feminist politics know most people do not understand sexism or if they do they think it is not a problem. Masses of people think that feminism is always and only about women seeking to be equal to men. And a huge majority of these folks think feminism is anti-male. Their misunderstanding of feminist politics reflects the reality that most folks learn about feminism from patriarchal mass media.

Advocates of capitalism are very apt to appeal to the sacred principles of liberty, which are embodied in one maxim: The fortunate must not be restrained in the exercise of tyranny over the unfortunate.

If politicians stopped meddling with things they don't understand, there would be a more drastic reduction in the size of government than anyone in either party advocates.

To say nothing is saying something. You must denounce things you are against or one might believe that you support things you really do not.

Satanism advocates practicing a modified form of the Golden Rule. Our interpretation of this rule is: "Do unto others as they do unto you"; because if you "Do unto others as you would have them do unto you," and they, in turn, treat you badly, it goes against human nature to continue to treat them with consideration. You should do unto others as you would have them do unto you, but if your courtesy is not returned, they should be treated with the wrath they deserve.

I am not an advocate for frequent changes in laws and Constitutions. But laws and institutions must go hand in hand with the progress of the human mind. As that becomes more developed, more enlightened, as new discoveries are made, new truths discovered and manners and opinions change, with the change of circumstances, institutions must advance also to keep pace with the times. We might as well require a man to wear still the coat which fitted him when a boy as civilized society to remain ever under the regimen of their barbarous ancestors.

The unborn” are a convenient group of people to advocate for. They never make demands of you; they are morally uncomplicated, unlike the incarcerated, addicted, or the chronically poor; they don’t resent your condescension or complain that you are not politically correct; unlike widows, they don’t ask you to question patriarchy; unlike orphans, they don’t need money, education, or childcare; unlike aliens, they don’t bring all that racial, cultural, and religious baggage that you dislike; they allow you to feel good about yourself without any work at creating or maintaining relationships; and when they are born, you can forget about them, because they cease to be unborn. You can love the unborn and advocate for them without substantially challenging your own wealth, power, or privilege, without re-imagining social structures, apologizing, or making reparations to anyone. They are, in short, the perfect people to love if you want to claim you love Jesus, but actually dislike people who breathe. Prisoners? Immigrants? The sick? The poor? Widows? Orphans? All the groups that are specifically mentioned in the Bible? They all get thrown under the bus for the unborn.

Please be peaceful. We believe in law and order. We are not advocating violence, I want you to love your enemies... for what we are doing is right, what we are doing is just -- and God is with us.

I advocate glamour. Everyday. Every minute" "Glamour above all things.

I have nothing to do with this pseudo-religious approach that Gandhi is advocating.

I don't mind pointing out some of the failings of old age, because we are all headed in that direction, unless of course we take our own lives before we become a burden. I'm not advocating suicide, oh wait, I guess I am.

Often, vegan advocates assume that a person's defensiveness is the result of selfishness or apathy, when in fact it is much more likely the result of systematic and intensive social conditioning.

I have never advocated war except as means of peace, so seek peace, but prepare for war. Because war... War never changes. War is like winter and winter is coming.

I don't advocate violence; but if a man steps on my toes, I'll step on his...

All my life, I’ve found it difficult to advocate for myself, to ask for what I want. I fear burdening people so much.

Giving birth does not make you a mother. Being there daily in good times and bad to provide, care, comfort, teach, sing, feed, clothe, encourage, discipline, clean, hug, pray, listen, cry, experience, protect, kiss, read, advocate, bandage, educate, coach, cheer, laugh, play and love unconditionally...well, that's a mother.

People who advocate simplicity have money in the bank; the money came first, not the simplicity.

I'm not a violent person. I'm not advocating violence. But I am an angry person. I'm advocating for more people to get angry. Get moved.

No man can call himself liberal, or radical, or even a conservative advocate of fair play, if his work depends in any way on the unpaid or underpaid labor of women at home, or in the office.

Love has no gender - compassion has no religion - character has no race.

Cautious, careful people, always casting about to preserve their reputation and social standing, never can bring about a reform. Those who are really in earnest must be willing to be anything or nothing in the world's estimation, and publicly and privately, in season and out, avow their sympathy with despised and persecuted ideas and their advocates, and bear the consequences...

Freedom is living without government coercion. So when a politician talks about freedom for this group or that, ask yourself whether he is advocating more government action or less.

I'm concerned about a better world. I'm concerned about justice; I'm concerned about brotherhood; I'm concerned about truth. And when one is concerned about that, he can never advocate violence. For through violence you may murder a murderer, but you can't murder murder. Through violence you may murder a liar, but you can't establish truth. Through violence you may murder a hater, but you can't murder hate through violence. Darkness cannot put out darkness; only light can do that.

Ben and Freda were happy for Cindy. She had recovered from the horrible abuses she had suffered the previous year. Her last bad dream was over five months behind her. Her schoolwork was excellent, and her home and farm chores were done promptly without any supervision. Her face without a smile was a rare sight. Ben and Freda exchanged glances. Tears had slipped glistening over their eyes.

Eleanor stayed with Franklin after his repeated infidelities, and yet toward the end of her life, she regretted it, and advised her children to choose differently. ‘Never for a minute would I advocate that people who no longer love each other should live together because it does not bring the right atmosphere into a home,’ she wrote. She added that it was sad when a couple was unable to make a success of marriage, ‘but I feel it is equally unwise for people to bring up children in homes where love no longer exists.

I believe that the best advocates of a certain issue are the ones that fully understand both sides

Nobody ever recommended a dictatorship aiming at ends other than those he himself approved. He who advocates dictatorship always advocates the unrestricted rule of his own will

Those who attempt to conquer hatred by hatred are like warriors who take weapons to overcome others who bear arms. This does not end hatred, but gives it room to grow. But, ancient wisdom has advocated a different timeless strategy to overcome hatred. This eternal wisdom is to meet hatred with non-hatred. The method of trying to conquer hatred through hatred never succeeds in overcoming hatred. But, the method of overcoming hatred through non-hatred is eternally effective. That is why that method is described as eternal wisdom.

If you're afraid to defend your convictions because you might get your ass kicked for it, you're not really fit to advocate for them.

No, I thought. Not just Hell. Really, Heaven was just as guilty. What kind of group could advocate goodness and not allow its members to love?

When we become advocates of a creed, something dies; we do not believe God, we only believe our belief about Him.

In all the works on pedagogy that ever I read — and they have been many, big, and heavy — I don't remember that any one has advocated a system of teaching by practical jokes, mostly cruel. That, however, describes the method of our great teacher, Experience.

When the late Pope John Paul II decided to place the woman so strangely known as “Mother” Teresa on the fast track for beatification, and thus to qualify her for eventual sainthood, the Vatican felt obliged to solicit my testimony and I thus spent several hours in a closed hearing room with a priest, a deacon, and a monsignor, no doubt making their day as I told off, as from a rosary, the frightful faults and crimes of the departed fanatic. In the course of this, I discovered that the pope during his tenure had surreptitiously abolished the famous office of “Devil’s Advocate,” in order to fast‐track still more of his many candidates for canonization. I can thus claim to be the only living person to have represented the Devil pro bono.

Today I wore a pair of faded old jeans and a plain grey baggy shirt. I hadn't even taken a shower, and I did not put on an ounce of makeup. I grabbed a worn out black oversized jacket to cover myself with even though it is warm outside. I have made conscious decisions lately to look like less of what I felt a male would want to see. I want to disappear.

Intimidated, old traumas triggered, and fearing for my safety, I did what I felt I needed to do.

Kill everyone now! Condone first degree murder! Advocate cannibalism! Eat Shit!!!Filth is my politics! Filth is my life! !

Be nice to people... maybe it'll be unappreciated, unreciprocated, or ignored, but spread the love anyway. We rise by lifting others.

Are the great spiritual teachings really advocating that we fight evil because we are on the side of light, the side of peace? Are they telling us to fight against that other 'undesirable' side, the bad and the black. That is a big question. If there is wisdom in the sacred teachings, there should not be any war. As long as a person is involved with warfare, trying to defend or attack, then his action is not sacred; it is mundane, dualistic, a battlefield situation.

A discontent employee means not getting the results 100% and the loss of a company advocate as well.

You will see, as time goes by", said Ibn Rushd, "that in the end it will be religion that will make men turn away from God. The godly are God's worst advocates.

Be the girl you want your daughter to be. Be the girl you want your son to date. Be classy, be smart, be real, but most importantly be nice.

Either help or give up. Right now devil's advocate is just another name for asshole.

I have a very steadfast tendency to parent myself, to monitor my development into the person I want to be. I try to keep the corruption minimal. And though I advocate learning from my mistakes as much as making mistakes, I also try and make sure my mistakes do not cost other people.

Today the devil as a wolf in supposedly a new suit of sheep’s clothing is enticing some men to parrot his line by advocating planned government guaranteed security at the expense of our liberties.

Your grandma always was an advocate of thorough preparedness. She would strongly advise staying not only armed to the teeth, but well equipped in the computational department. You've been taught you should really carry no less than 5 computers on you at all times, like a sensible person.

It can be difficult to speak truth to power. Circumstances, however, have made doing so increasingly necessary.

Nothing is so easy as to deceive one’s self when one does not lack wit and is familiar with all the niceties of language. Language is a prostitute queen who descends and rises to all roles. Disguises herself, arrays herself in fine apparel, hides her head and effaces herself; an advocate who has an answer for everything, who has always foreseen everything, and who assumes a thousand forms in order to be right. The most honorable of men is he who thinks best and acts best, but the most powerful is he who is best able to talk and write

Gender is like a Rubik’s Cube with one hundred squares per side, and every time you twist it to take a look at another angle, you make it that much harder a puzzle to solve.

If the account given in Genesis is really true, ought we not, after all, to thank this serpent? He was the first schoolmaster, the first advocate of learning, the first enemy of ignorance, the first to whisper in human ears the sacred word liberty, the creator of ambition, the author of modesty, of inquiry, of doubt, of investigation, of progress and of civilization.

Only in America could a President achieve the lowest ever black and Hispanic unemployment, have black business startups skyrocket 400%, see wages go up for black workers, advocate for prison reform, pardon wrongfully convicted people of color, and still be called a racist

The glorification of hatred is predicated on a foundation of fear-induced ignorance venomous to haters and those they believe they hate.

I have never advocated war except as a means of peace.

History, too, has a penchant for giving birth to itself over and over again, and those whom it appoints agents of change and progress do not always accept their destinies willingly.

It would be intolerant if I advocated the banning of religion, but of course I never have. I merely give robust expression to views about the cosmos and morality with which you happen to disagree. You interpret that as ‘intolerance’ because of the weirdly privileged status of religion, which expects to get a free ride and not have to defend itself. If I wrote a book called The Socialist Delusion or The Monetarist Delusion, you would never use a word like intolerance. But The God Delusion sounds automatically intolerant. Why? What’s the difference? I have a (you might say fanatical) desire for people to use their own minds and make their own choices, based upon publicly available evidence. Religious fanatics want people to switch off their own minds, ignore the evidence, and blindly follow a holy book based upon private ‘revelation’. There is a huge difference.

Read things you're sure will disagree with your current thinking. If you're a die-hard anti-animal person, read Meat. If you're a die-hard global warming advocate, read Glenn Beck. If you're a Rush Limbaugh fan, read James W. Loewen's Lies My Teachers Told Me. It'll do your mind good and get your heart rate up.

That’s the thing about people who love to play devil’s advocate!’ I shouted. ‘There’s no emotional involvement in it for you, there’s nothing at stake!

Poetry empowers the simplest of lives to confront the most extreme sorrows with courage, and motivates the mightiest of offices to humbly heed lessons in compassion.

...I'm shy in person - so afraid to confess my love - I need a go-between - our mutual friend, the Moon...

I advocate glamour. Every day. Every minute.

Being homosexual is no more abnormal than being lefthanded.

Either you are homophobic or you are a human - you cannot be both.

Shame must change sides.

Science is far from a perfect instrument of knowledge. It's just the best we have. In this respect, as in many others, it's like democracy. Science by itself cannot advocate courses of human action, but it can certainly illuminate the possible consequences of alternative courses of action.

The second item in the liberal creed, after self-righteousness, is unaccountability. Liberals have invented whole college majors--psychology, sociology, women's studies--to prove that nothing is anybody's fault. No one is fond of taking responsibility for his actions, but consider how much you'd have to hate free will to come up with a political platform that advocates killing unborn babies but not convicted murderers. A callous pragmatist might favor abortion and capital punishment. A devout Christian would sanction neither. But it takes years of therapy to arrive at the liberal view.

Truth has advocates who seek understanding," Richard said. "Corrupt ideas have miserable little fanatics who attempt to enforce their beliefs through intimidation and brutality... through faith. Savage force is faith's obedient servant. Violence on an apocalyptic scale can only be born of faith because reason, by its very nature, disarms senseless cruelty. Only faith thinks to justify it.

If you personally advocate that I be caged if I don't pay for whatever "government" things YOU want, please don't pretend to be tolerant, or non-violent, or enlightened, or compassionate. Don't pretend you believe in "live and let live," and don't pretend you want peace, freedom or harmony. It's a simple truism that the only people in the world who are willing to "live and let live" are voluntaryists. So you can either PRETEND to care about and respect your fellow man while continuing to advocate widespread authoritarian violence, or you can embrace the concepts of self-ownership and peaceful coexistence, and become an anarchist.

It is my firm conviction that man has nothing to gain, emotionally or otherwise, by adhering to a falsehood, regardless of how comfortable or sacred that falsehood may appear. Anyone who claims, on the one hand, that he is concerned with human welfare, and who demands, on the other hand, that man must suspend or renounce the use of his reason, is contradicting himself. There can be no knowledge of what is good for man apart from knowledge of reality and human nature, and there is no manner in which this knowledge can be acquired except through reason. To advocate irrationality is to advocate that which is destructive to human life.

This is a patriarchal truism that most people in our society want to deny. Whenever women thinkers, especially advocates of feminism, speak about the widespread problem of male violence, folks are eager to stand up and make the point that most men are not violent. They refuse to acknowledge that masses of boys and men have been programmed from birth on to believe that at some point they must be violent, whether psychologically or physically, to prove that they are men.

A good novel is one that shows the complexity of individuals, and creates enough space for all these characters to have a voice; in this way a novel is called democratic - not that it advocates democracy but that by nature it is so. Empathy lies at the heart of Gatsby, like so many other great novels - the biggest sin is to be blind to others' problems and pains. Not seeing them means denying their existence.

I believe in life and in people. I feel obliged to advocate their highest ideals as long as I believe them to be true. I also see myself compelled to revolt against ideals I believe to be false, since recoiling from rebellion would be a form of treason

Advocates of capitalism like to appeal to the sacred principles of liberty, which are embodied in one maxim: The fortunate must not be restrained in the exercise of tyranny over the unfortunate.

The many pro-surveillance advocates I have debated since Snowden blew the whistle have been quick to echo Eric Schmidt’s view that privacy is for people who have something to hide. But none of them would willingly give me the passwords to their email accounts, or allow video cameras in their homes.

I got over it, and I'm now a firm advocate of instant gratification. Carpe diem, Ana.

...Jesus did not advocate nonviolence merely as a technique for outwitting the enemy, but as a just means of opposing the enemy in such a way as to hold open the possibility of the enemy's becoming just as well. Both sides must win. We are summoned to pray for our enemies' transformation, and to respond to ill-treatment with a love that not only is godly but also, I am convinced, can only be found in God.

There iz no alternativ. Every possible reezon that could ever be offered for altering the spelling of wurds, stil exists in full force; and if a gradual reform should not be made in our language, it wil proov that we are less under the influence of reezon than our ancestors. [This quote illustrates the reformed spelling advocated by Webster.]

They [intellectuals] coined most of the slogans that guided the butcheries of Bolshevism, Fascism, and Nazism. Intellectuals extolling the delights of murder, writers advocating censorship, philosophers judging the merits of thinkers and authors, not according to the value of their contributions but according to their achievements on battlefields, are the spiritual leaders of our age of perpetual strife.

A cigarette is just rolled up leaves, which makes it a smokable salad burrito. That makes the golfer John Daly a health advocate.

Could it be that same sex mariage unions will be the catalyst for a marriage revolution?" S.DeWitt Hall Author/Advocate

She truly became our 'fair lady.' The children of the world have lost a true friend, and an important and eloquent advocate.

...my classical values make me advocate the triplet of erudition, elegance, and courage; against modernity's phoniness, nerdiness, and philistinism...many philistines reduce my ideas to an opposition of technology when in fact I am opposing the naive blindness to it's side affects - the fragility criterion. I'd rather be unconditional about ethical and conditional about technology than the the reverse.

It is not a single crime when a child is photographed while sexually assaulted (raped.) It is a life time crime that should have life time punishments attached to it. If the surviving child is, more often than not, going to suffer for life for the crime(s) committed against them, shouldn't the pedophiles suffer just as long? If it often takes decades for survivors to come to terms with exactly how much damage was caused to them, why are there time limits for prosecution?

When I’d advocated for him to take classes and be in therapy, she mistook it as a nurturing passivity, gentle absolution. What I meant was take note of his mental health, because in my experience, when men were upset, lonely, or neglected, we were killed.

There is no virtue in compulsory government charity, and there is no virtue in advocating it. A politician who portrays himself as "caring" and "sensitive" because he wants to expand the government's charitable programs is merely saying that he's willing to try to do good with other people's money. Well, who isn't? And a voter who takes pride in supporting such programs is telling us that he'll do good with his own money—if a gun is held to his head.

Some folks insist that believing in animal rights is like a religion. But religion asks followers to believe in things nobody can see, while animal rights advocates ask followers to see things nobody can believe.

Anthropocentric as [the gardener] may be, he recognizes that he is dependent for his health and survival on many other forms of life, so he is careful to take their interests into account in whatever he does. He is in fact a wilderness advocate of a certain kind. It is when he respects and nurtures the wilderness of his soil and his plants that his garden seems to flourish most. Wildness, he has found, resides not only out there, but right here: in his soil, in his plants, even in himself... But wildness is more a quality than a place, and though humans can't manufacture it, they can nourish and husband it... The gardener cultivates wildness, but he does so carefully and respectfully, in full recognition of its mystery.

But instead of blaming women for not negotiating more, we need to recognize that women often have good cause to be reluctant to advocate for their own interests because doing so can easily backfire.

I'm advocating taking a chance on a nice man who you're clearly into and who'll treat you well. And if you think that's arson, then yay, arson.

Retired general Colin Powell famously advocates collecting half of the information available, then making a decision, even though your information is clearly incomplete.

Because we cannot see the roads we have not taken, we become, by defaults, advocates for the path our life is on.

I am not an advocate of Enlightenment. On the contrary, I see it as a form of light pollution, which prevents us from seeing the stars.

Engaged employees are more productive, innovative, and committed to the company's success. They become passionate advocates for your brand and contribute to a positive work environment that attracts and retains top talent.

There are 3 groups of employees in any change journey: ‘Advocates’, ‘Observers’ and ‘Rebels’. Each reacts differently to organisational change and will have different levels of resistance

Especially threatening, therefore, are the industrious, independent, and successful, for they demonstrate what is actually possible under current societal conditions—achievement, happiness, and fulfillment—thereby contradicting and endangering the utopian campaign against what was or is. They must be either co-opted and turned into useful contributors to or advocates for the state, or neutralized through sabotage or other means. Indeed, the individual’s contribution to society must be downplayed, dismissed, or denounced, unless the contribution is directed by the state and involves self-sacrifice for the utopian cause.

The poverty fighters resent the climate-change folks; climate folks hold summits without reference to biodiversity; the food advocates resist the biodiversity protectors. They all need to go on safari together.

Often, to keep the family together, the woman will accept repeated beatings and rapes, emotional battering and verbal degredation; she will be debased and ashamed but she will stick it out, or when she runs he will kill her. Ask the politicians who exude delight when they advocate for the so-called traditional family how many women are beaten and children raped when there is no man in the family. Zero is such a perfect and encouraging number, but who, among politicians in male-supremacist cultures, can count that high?

Hard work and results should be recognized by others, but when they aren't, advocating for oneself becomes necessary. As discussed earlier, this must be done with great care. But it must be done.

Like LaVey, I had a also discovered what happens when you say something powerful that makes people think. They become afraid of you, and they neutralize your message by giving you a label that is not open to interpretation-- as a fascist, a devil worshipper or an advocate of rape and violence.

The ideal capitalism envisioned by advocates of the free market depends upon social virtues and wise policies that it does not itself generate.

He had fallen into the error of all liberals: the belief that men are prepared to reform themselves, that good will attracts good will, that truth has leavening virtue of its own.

Each of us can walk only the path he sees at his own feet. Each of us is subject to the consequences of his own belief.

You can't stop Greatness; you can only try to delay it. And when you try to delay it, it just gets Greater because it gains new strength.

Temperate, sincere, and intelligent inquiry and discussion are only to be dreaded by the advocates of error. The truth need not fear them

Too bad real boyfriends aren’t as awesome as book boyfriends.” “At least real boys don’t get brainwashed by the enemy and try to kill you?” I said, trying to play devil’s advocate.

To those who advocate that America follow the Chinese model of a totalitarian lockdown because of a virus or flu strain, must remember that the Maoist principle of Chinese rule is founded on total control of the populace, with the loss of freedom on every front: of speech, movement, work, information. Americans shouldn't be drinking the green tea so unquestioningly.

In regard to propaganda the early advocates of universal literacy and a free press envisaged only two possibilities: the propaganda might be true, or the propaganda might be false. They did not foresee what in fact has happened, above all in our Western capitalist democracies - the development of a vast mass communications industry, concerned in the main neither with the true nor the false, but with the unreal, the more or less totally irrelevant. In a word, they failed to take into account man's almost infinite appetite for distractions. In the past most people never got a chance of fully satisfying this appetite. They might long for distractions, but the distractions were not provided. Christmas came but once a year, feasts were "solemn and rare," there were few readers and very little to read, and the nearest approach to a neighborhood movie theater was the parish church, where the performances though frequent, were somewhat monotonous. For conditions even remotely comparable to those now prevailing we must return to imperial Rome, where the populace was kept in good humor by frequent, gratuitous doses of many kinds of entertainment - from poetical dramas to gladiatorial fights, from recitations of Virgil to all-out boxing, from concerts to military reviews and public executions. But even in Rome there was nothing like the non-stop distractions now provided by newspapers and magazines, by radio, television and the cinema. In "Brave New World" non-stop distractions of the most fascinating nature are deliberately used as instruments of policy, for the purpose of preventing people from paying too much attention to the realities of the social and political situation. The other world of religion is different from the other world of entertainment; but they resemble one another in being most decidedly "not of this world." Both are distractions and, if lived in too continuously, both can become, in Marx's phrase "the opium of the people" and so a threat to freedom. Only the vigilant can maintain their liberties, and only those who are constantly and intelligently on the spot can hope to govern themselves effectively by democratic procedures. A society, most of whose members spend a great part of their time, not on the spot, not here and now and in their calculable future, but somewhere else, in the irrelevant other worlds of sport and soap opera, of mythology and metaphysical fantasy, will find it hard to resist the encroachments of those would manipulate and control it.

Allow readers to interpret your work through their own intellect and conscience. Don’t over-explain or advocate what you meant; let your words speak for themselves, and allow readers to find their own meaning in them.

We don't worship Satan, we worship ourselves using the metaphorical representation of the qualities of Satan. Satan is the name used by Judeo-Christians for that force of individuality and pride within us. But the force itself has been called by many names.We embrace Christian myths of Satan and Lucifer, along with Satanic renderings in Greek, Roman, Islamic, Sumerian, Syrian, Phrygian, Egyptian, Chinese or Hindu mythologies, to name but a few. We are not limited to one deity, but encompass all the expressions of the accuser or the one who advocates free thought and rational alternatives by whatever name he is called in a particular time and land. It so happens that we are living in a culture that is predominantly Judeo-Christian, so we emphasize Satan. If we were living in Roman times, the central figure, perhaps the title of our religion, would be different. But the name would be expressing and communicating the same thing. It's all context.

The tenth plank in Karl Marx's Manifesto for destroying our kind of civilization advocated the establishment of "free education for all children in public schools." There were several reasons why Marx wanted government to run the schools.…one of them [was that] ‘It is capable of exact demonstration that if every party in the State has the right of excluding from public schools whatever he does not believe to be true, then he that believes most must give way to him that believes least, and then he that believes least must give way to him that believes absolutely nothing, no matter in how small a minority the atheists or agnostics may be.’ It is self-evident that on this scheme, if it is consistently and persistently carried out in all parts of the country, the United States system of national popular education will be the most efficient and widespread instrument for the propagation of atheism which the world has ever seen.

I am forever an advocate of books, both the reading of them and the writing. There is something sacred to me in that community. Because writing--and reading--is a solitary business. And it’s good to know I’m not alone.

We do not want word to go out that we want to exterminate the Negro population, and the minister is the man who can straighten out that idea if it ever occurs to any of their more rebellious members. [Explaining rationale for using prominent black leaders to advocate birth control and abortion]

the women and men I interviewed who had the strongest sense of true belonging stayed zoomed in. They didn’t ignore what was happening in the world, nor did they stop advocating for their beliefs. They did, however, commit to assessing their lives and forming their opinions of people based on their actual, in-person experiences. They worked against the trap that most of us have fallen into: I can hate large groups of strangers, because the members of those groups who I happen to know and like are the rare exceptions.

The staunchest conservatives advocate a range of changes which differ in specifics, rather than in number or magnitude, from the changes advocated by those considered liberal…change, as such, is simply not a controversial issue. Yet a common practice among the anointed is to declare themselves emphatically, piously, and defiantly in favor of 'change.' Thus those who oppose their particular changes are depicted as being against change in general. It is as if opponents of the equation 2+2=7 were depicted as being against mathematics. Such a tactic might, however, be more politically effective than trying to defend the equation on its own merits.

Humanity has in the course of time had to endure from the hands of science two great outrages upon its naive self-love. The first was when it realized that our earth was not the center of the universe, but only a tiny speck in a world-system of a magnitude hardly conceivable; this is associated in our minds with the name of Copernicus, although Alexandrian doctrines taught something very similar. The second was when biological research robbed man of his peculiar privilege of having been specially created, and relegated him to a descent from the animal world, implying an ineradicable animal nature in him: this transvaluation has been accomplished in our own time upon the instigation of Charles Darwin, Wallace, and their predecessors, and not without the most violent opposition from their contemporaries. But man's craving for grandiosity is now suffering the third and most bitter blow from present-day psychological research which is endeavoring to prove to the ego of each one of us that he is not even master in his own house, but that he must remain content with the veriest scraps of information about what is going on unconsciously in his own mind. We psycho-analysts were neither the first nor the only ones to propose to mankind that they should look inward; but it appears to be our lot to advocate it most insistently and to support it by empirical evidence which touches every man closely.

No, my advocates, my angels with sadist eyes, this is the beginning of my life, or the end. So I lean affirmation across the cafe table, and surrender my fifty years away with an easy smile. But the surety of my love is not dismayed by any eventuality which prudence or pity can conjure up, and in the end all that we can do is to sit at the table over which our hands cross, listening to tunes from the wurlitzer, with love huge and simple between us, and nothing more to be said.

How are the negotiations progressing?” Halt asked. Selethen pursed his lips. “As all such things progress. My chamberlain is asking for a reduction of three-quarters of a percent on the duty to be charged for kafay. Your advocates,” he said, including Sapristi in the conversation, “are holding out for no more than five-eighths of a percent. I had to have a break from it all. Sometimes I think they do this because they simply like to argue.” Sapristi nodded. “It’s always the way. We soldiers risk our lives fighting while the lawyers quibble over fractions of a percentage point. And yet they look upon us as lesser beings.

RBG looked the justices in the eye and quoted Sarah Grimké, the abolitionist and advocate for women’s suffrage. “She spoke not elegantly, but with unmistakable clarity,” RBG said. “She said, ‘I ask no favor for my sex. All I ask of our brethren is that they take their feet off our necks.

Life may not be exactly pleasant, but it is at least not dull. Heave yourself into Hell today, and you may miss, tomorrow or next day, another Scopes trial, or another War to End War, or perchance a rich and buxom widow with all her first husband's clothes. There are always more Hardings hatching. I advocate hanging on as long as possible.

I’m heartened by our dissatisfaction, because dissatisfaction is a world away from indifference. The widespread nostalgia, the yearning for a past that never really was, suggests that we still have ideals, even if we have buried them alive. True progress begins with something no knowledge economy can produce: wisdom about what it means to live well. We have to do what great thinkers like John Stuart Mill, Bertrand Russell, and John Maynard Keynes were already advocating 100 years ago: to “value ends above means and prefer the good to the useful.

Mind, I am not preaching anything contrary to accepted morality. I am not advocating free love in this or any other case. Society must go on, I suppose, and society can only exist if the normal, if the virtuous, and the slightly deceitful flourish, and if the passionate, the headstrong, and the too-truthful are condemned to suicide and madness.

a guardian ad litem... GAL is appointed by a court to be a child's advocate during legal proceedings that involve a minor. You don't have to be a lawyer to be trained as a GAL, but you have to have a moral compass and a heart. Which, actually probably renders most lawyers unqualified for the job.

Intellectual 'work' is misnamed; it is a pleasure, a dissipation, and is its own highest reward. The poorest paid architect, engineer, general, author, sculptor, painter, lecturer, advocate, legislator, actor, preacher, singer, is constructively in heaven when he is at work; and as for the magician with the fiddle-bow in his hand, who sits in the midst of a great orchestra with the ebbing and flowing tides of divine sound washing over him - why, certainly he is at work, if you wish to call it that, but lord, it's a sarcasm just the same. The law of work does seem utterly unfair - but there it is, and nothing can change it: the higher the pay in enjoyment the worker gets out of it, the higher shall be his pay in cash also.

Creating—that is the great salvation from suffering, and life's alleviation. But for the creator to appear, suffering itself is needed, and much transformation. Yea, much bitter dying must there be in your life, ye creators! Thus are ye advocates and justifiers of all perishableness. For the creator himself to be the new-born child, he must also be willing to be the child-bearer, and endure the pangs of the child-bearer.

When my now-adult daughter was a child, another child once hit her on the head with a metal toy truck. I watched that same child, one year later, viciously push his younger sister backwards over a fragile glass-surfaced coffee table. His mother picked him up, immediately afterward (but not her frightened daughter), and told him in hushed tones not to do such things, while she patted him comfortingly in a manner clearly indicative of approval. She was out to produce a little God-Emperor of the Universe. That’s the unstated goal of many a mother, including many who consider themselves advocates for full gender equality. Such women will object vociferously to any command uttered by an adult male, but will trot off in seconds to make their progeny a peanut-butter sandwich if he demands it while immersed self-importantly in a video game. The future mates of such boys have every reason to hate their mothers-in-law. Respect for women? That’s for other boys, other men—not for their dear sons.

Those who are resisting quarantine are not advocating for "live free or die", they are advocating "I must have my freedom even if it means harming others." Remember, if your freedom comes at the cost of other people's lives, then that's not freedom, it's savagery.

I have spent a great deal of my life during the past thirty-five years advocating the rights of the Palestinian people to national self-determination, but I have always tried to do that with full attention paid to the reality of the Jewish people and what they suffered by the way of persecution and genocide. The paramount thing is that the struggle for equality in Palestine/Israel should be directed toward a humane goal, that is, coexistence, and not further suppression and denial. Not accidentally, I indicate that Orientalism and modern anti-Semitism have common roots. Therefore, it would seem to be a vital necessity for independent intellectuals always to provide alternative models to the reductively simplifying and confining ones, based on mutual hostility, that have prevailed in the Middle East and elsewhere for so long.

It doesn’t matter which continent I am working in; I typically encounter three-employee change standpoints: Advocates, Observers and Rebels. However, to successfully implement organisational change management, we must engage, communicate and entice these three employee groups to get buy-in, change adoption and benefits realisation

The people’s silence is a tyrant’s greatest advocate. The less captives talked, the less they knew; the less they knew, the more they feared; and the more they feared, the more easily others could manipulate them to their own ends, the more easily the captives could be controlled.

So long as the priest, that denier, calumniator and poisoner of life by profession, still counts as a higher kind of human being, there can be no answer to the question: what is truth? One has already stood truth on its head when the conscious advocate of denial and nothingness counts as the representative of ‘truth

Stepan Arkadyevitch took in and read a liberal paper, not an extreme one, but one advocating the views held by the majority. And in spite of the fact that science, art, and politics had no special interest for him, he firmly held those views on all these subjects which were held by the majority and by his paper, and he only changed them when the majority changed them—or, more strictly speaking, he did not change them, but they imperceptibly changed of themselves within him.

Every argument for God and every attribute ascribed to Him rests on a false metaphysical premise. None can survive for a moment on a correct metaphysics.... Existence exists, and only existence exists. Existence is a primary: it is uncreated, indestructible, eternal. So if you are to postulate something beyond existence—some supernatural realm—you must do it by openly denying reason, dispensing with definitions, proofs, arguments, and saying flatly, “To Hell with argument, I have faith.” That, of course, is a willful rejection of reason. Objectivism advocates reason as man’s sole means of knowledge, and therefore, for the reasons I have already given, it is atheist. It denies any supernatural dimension presented as a contradiction of nature, of existence. This applies not only to God, but also to every variant of the supernatural ever advocated or to be advocated. In other words, we accept reality, and that’s all.

Tolerance fails as a virtue, first of all, because it is in some ways demeaning to people. It is much better to speak of “respect” or “empathy.” But that is precisely the problem—common sense tells us that there are people who cannot and ought not to command our respect or empathy. We regard what they stand for as stupid, crazy, evil, or all three. To be respectful of them would be to abandon all moral sense, so that a completely tolerant person would be totally passive, without a moral center. Thus we fall back on “tolerance,” which merely means conceding to people the right to be who they are, while withholding our respect. But the determined advocates of tolerance are not content with that and keep slipping back into making tolerance imply the necessity of respect . . . Thus the obligation of tolerance leads inexorably to intolerance, turning the claim to be tolerant into a tautology, a statement that merely repeats itself—“I am tolerant except about those things of which I am intolerant.

A doctrine which advocates indifference to wealth and to the comforts of life, and a contempt for suffering and death [the Stoics'] is quite unintelligible to the vast majority of men, since that majority has never known wealth or the comforts of life; and to despise suffering would mean to despise life itself, since the whole existence of man is made up of the sensations of hunger, cold, injury, loss, and a Hamlet-like dread of death.

The story of my birth that my mother told me went like this: "When you were coming out I wasn't ready yet and neither was the nurse. The nurse tried to push you back in, but I shit on the table and when you came out, you landed in my shit." If there ever was a way to sum things up, the story of my birth was it.

I am opposed to animal welfare campaigns for two reasons. First, if animal use cannot be morally justified, then we ought to be clear about that, and advocate for no use. Although rape and child molestation are ubiquitous, we do not have campaigns for “humane” rape or “humane” child molestation. We condemn it all. We should do the same with respect to animal exploitation. Second, animal welfare reform does not provide significant protection for animal interests. Animals are chattel property; they are economic commodities. Given this status and the reality of markets, the level of protection provided by animal welfare will generally be limited to what promotes efficient exploitation. That is, we will protect animal interests to the extent that it provides an economic benefit.

Miss Ingram was a mark beneath jealousy: she was too inferior to excite feeling. Pardon the seeming paradox; I mean what I say. She was very showy, but she was not genuine; she had a fine person, many brilliant attainments, but her mind was poor, her heart barren by nature; nothing bloomed spontaneously on that soil; no unforced natural fruit delighted by its freshness. She was not good; she was not original; she used to repeat sounding phrases from books; she never offered, nor had, an opinion of her own. She advocated a high tone of sentiment, but she did not know the sensations of sympathy and pity; tenderness and truth were not in her

Oho, now I know what you are. You are an advocate of Useful Knowledge.... Well, allow me to introduce myself to you as an advocate of Ornamental Knowledge. You like the mind to be a neat machine, equipped to work efficiently, if narrowly, and with no extra bits or useless parts. I like the mind to be a dustbin of scraps of brilliant fabric, odd gems, worthless but fascinating curiosities, tinsel, quaint bits of carving, and a reasonable amount of healthy dirt. Shake the machine and it goes out of order; shake the dustbin and it adjusts itself beautifully to its new position.

Humanity has four and a half billion passionate advocates - but how many speak....for the gray wolf?....it is a man's duty to speak for the voiceless. A woman's obligation to aid the defenseless. Human needs do not take precedence over other forms of life; we must share this lovely, delicate, vapor-clouded little planet with all

(In part, quoting Robert Keegan from Harvard):'When we take the risk of really witnessing another human being, when we validate their human experience, we risk becoming recruited to their welfare.' I allow my empathy to be engaged, and once it is - because my feelings help teach me what my values are - I'm on the path for which there is no return. I am inexorably an advocate when I allow my empathy to be engaged.

What manner of men had lived in those days...who had so eagerly surrendered their sovereignty for a lie and a delusion? Why had they been so anxious to believe that the government could solve problems for them which had been pridefully solved, many times over, by their fathers? Had their characters become so weak and debased, so craven and emasculated, that offers of government dole had become more important than their liberty and their humanity? Had they not know that power delegated to the government becomes the club of tyrants? They must have known. They had their own history to remember, and the history of five thousand years. Yet, they had willingly and knowingly, with all this knowledge, declared themselves unfit to manage their own affairs and had placed their lives, which belonged to God only, in the hands of sinister men who had long plotted to enslave them, by wars, by "directives," by "emergencies." In the name of the American people, the American people had been made captive.

I'm not an advocate of promiscuity; but then I'm also not an advocate of being virginal. It's not like I put virginity or celibacy on a pedestal, and as long as I don't get your promiscuity rubbed into my face— I don't care about it! What I do care about is the ability to recognize the sanctity of a union of two souls— you just can't say your soul isn't being united with others' when you have sex with them. So I think you'd better own up to what you're doing— no matter how frequently or infrequently or with how many different people you do it. I mean, make good choices! You are, after all, entwining your soul with another's.

Whenever women thinkers, especially advocates of feminism, speak about the widespread problem of male violence, folks are eager to stand up and make the point that most men are not violent. They refuse to acknowledge that masses of boys and men have been programmed from birth on to believe that at some point they must be violent, whether psychologically or physically, to prove that they are men.

We cannot incarcerate ourselves out of addiction. Addiction is a medical crisis that—when it comes to nonviolent offenders—warrants medical interventions, not incarceration. Decades later, data unequivocally illustrates that this war has been a massive failure. It has not only failed to reduce violent crime, but arrest rates—throughout its tenure—have continuously ascended even when crime rates have descended.

In a covenant...among proprietor and community tenants for the purpose of protecting their private property, no such thing as a right to free (unlimited) speech exists, not even to unlimited speech on one’s own tenant-property. One may say innumerable things and promote almost any idea under the sun, but naturally no one is permitted to advocate ideas contrary to the very covenant of preserving and protecting private property, such as democracy and communism. There can be no tolerance toward democrats and communists in a libertarian social order. They will have to be physically separated and removed from society.

[you’ll acquire] A certain amount of cynicism. This business works on you. When you were in law school you had some noble idea what a lawyer should be. A champion of individual rights; a defender of the Constitution; a guardian of the oppressed; an advocate for your client’s principles. Then after you practice for six months you realize you were nothing but hired guns. Mouthpieces for sale to the highest bidder, available to anybody, any crook, any sleazebag with enough money to pay your outrageous fees. Nothing shocks you. It’s supposed to be an honorable profession, but you’ll meet so many crooked lawyers you’ll want to quit and find an honest job. Yeah Mitch, you’ll get cynical. And it’s sad, really.

The religionists are the enemies of liberty, and the friends of liberty attack religion; the high-minded and the noble advocate bondage, and the meanest and most servile preach independence; honest and enlightened citizens are opposed to all progress, whilst men without patriotism and without principle put themselves forward as the apostles of civilization and intelligence. Has such been the fate of the centuries which have preceded our own? and has man always inhabited a world like the present, where all things are out of their natural connections, where virtue is without genius, and genius without honor; where the love of order is confounded with a taste for oppression, and the holy rites of freedom with a contempt of law; where the light thrown by conscience on human actions is dim, and where nothing seems to be any longer forbidden or allowed, honorable or shameful, false or true?

A tall blonde entered the room, wearing a yellow sash that marked her as advocate. Two men followed her, carrying papers. She was lean and long-legged, with a graceful neck and nice ankles, and William took a minute to watch her come down the aisle. She looked high-strung and difficult. Still, good legs. Mmm, smelled of mimosa, too. Expensive scent. Cerise smelled better, when clean.

The simple fact is that Donald is fundamentally incapable of acknowledging the suffering of others. Telling the stories of those we’ve lost would bore him. Acknowledging the victims of COVID-19 would be to associate himself with their weakness, a trait his father taught him to despise. Donald can no more advocate for the sick and dying than he could put himself between his father and Freddy. Perhaps most crucially, for Donald there is no value in empathy, no tangible upside to caring for other people. David Corn wrote, “Everything is transactional for this poor broken human being. Everything.” It is an epic tragedy of parental failure that my uncle does not understand that he or anybody else has intrinsic worth.

Being the only woman on a nontechnical team, providing customer support to software developers, was like immersion therapy for internalized misogyny. I liked men—I had a brother. I had a boyfriend. But men were everywhere: the customers, my teammates, my boss, his boss. I was always fixing things for them, tiptoeing around their vanities, cheering them up. Affirming, dodging, confiding, collaborating. Advocating for their career advancement; ordering them pizza. My job had placed me, a self-identified feminist, in a position of ceaseless, professionalized deference to the male ego.

Never listen to a leftist who does not give away his fortune or does not live the exact lifestyle he wants others to follow. What the French call “the caviar left,” la gauche caviar, or what Anglo-Saxons call champagne socialists, are people who advocate socialism, sometimes even communism, or some political system with sumptuary limitations, while overtly leading a lavish lifestyle, often financed by inheritance—not realizing the contradiction that they want others to avoid just such a lifestyle. It is not too different from the womanizing popes, such as John XII, or the Borgias. The contradiction can exceed the ludicrous as with French president François Mitterrand of France who, coming in on a socialist platform, emulated the pomp of French monarchs. Even more ironic, his traditional archenemy, the conservative General de Gaulle, led a life of old-style austerity and had his wife sew his socks.

The man she had loved as a father was a fraud. He kissed the back of her hands and advocated war; he had played with her on the carpet with toy soldiers, and all along he had been planning the extinction of an entire people. There would be no resettlement in the east. No carefully orchestrated exodus of Jews from Germany, no trains wending through the mountains, carrying Jews to another home in another country. There would be no peaceful expulsion. It was obvious now; Hitler had said it himself tonight. The internal purification of the Jewish spirit is not possible. She understood. In Hitler's Germany, the Jews would have no place at all.

Major Major's father was a sober God-fearing man whose idea of a good joke was to lie about his age. He was a long-limbed farmer, a God-fearing, freedom-loving, law-abiding rugged individualist who held that federal aid to anyone but farmers was creeping socialism. He advocated thrift and hard work and disapproved of loose women who turned him down. His specialty was alfalfa, and he made a good thing out of not growing any. The government paid him well for every bushel of alfalfa he did not grow. The more alfalfa he did not grow, the more money the government gave him, and he spent every penny he didn't earn on new land to increase the amount of alfalfa he did not produce. Major Major's father worked without rest at not growing alfalfa. On long winter evenings he remained indoors and did not mend harness, and he sprang out of bed at the crack of noon every day just to make certain that the chores would not be done. He invested in land wisely and soon was not growing more alfalfa than any other man in the county. Neighbors sought him out for advice on all subjects, for he had made much money and was therefore wise. “As ye sow, so shall ye reap,” he counseled one and all, and everyone said, “Amen.

Words had to change their ordinary meaning and to take that which was now given them. Reckless audacity came to be considered the courage of a loyal supporter; prudent hesitation, specious cowardice; moderation was held to be a cloak for unmanliness; ability to see all sides of a question incapacity to act on any. Frantic violence became the attribute of manliness; cautious plotting a justifiable means of self-defense. [5] The advocate of extreme measures was always trustworthy; his opponent a man to be suspected. To succeed in a plot was to have a shrewd head, to divine a plot a still shrewder; but to try to provide against having to do either was to break up your party and to be afraid of your adversaries. In short, to forestall an intending criminal, or to suggest the idea of a crime where it was lacking was equally commended, [6] until even blood became a weaker tie than party, from the superior readiness of those united by the latter to dare everything without reserve; for such associations sought not the blessings derivable from established institutions but were formed by ambition to overthrow them; and the confidence of their members in each other rested less on any religious sanction than upon complicity in crime.

I have learned, that in this life, you must always be your own advocate. We yearn for someone to always be on our side, to always trust us, to always believe us and believe in us, regardless of the world and everything in it! But the reality of life proves that the majority of people are only capable of a shallow love. They will only advocate you as much as you advocate yourself. They are admirers who have fallen into adoration of your own publication of yourself and once that image begins to shake and quiver? Their "love" shakes and quivers, too. Very seldom will you find someone who will love the way that you tremble. And yet, this is the only type of love that is ever even true! If you are not loved for the way that you tremble and the way that you come unhinged, then you are not even loved at all.

You do not need to do many different exercises to get strong - you need to get strong on a very few important exercises, movements that train the whole body as a system, not as a collection of separate body parts. The problem with the programs advocated by all the national exercise organizations is that they fail to recognize this basic principle: the body best adapts as a whole organism to stress applied to the whole organism. The more stress that can be applied to as much of the body at one time as possible, the more effective and productive the adaptation will be.

That night, lying beside her, I remembered how when I was a child I would slip my cold feet between my mother’s thighs to warm them. How she’d shiver and whisper that she would always suffer to bring me comfort, that that was how you knew someone really loved you. I remembered the boots she’d broken in so that by the time I got them I could go on unbothered, without harm. Now, more than ever, I wished desperately for a way to transfer pain, wished I could prove to my mother just how much I loved her, that I could just crawl into her hospital cot and press my body close enough to absorb her burden. It seemed only fair that life should present such an opportunity to prove one’s filial piety. That the months my mother had been a vessel for me, her organs shifting and cramping together to make room for my existence, and the agony she’d endured upon my exit could be repaid by carrying this pain in her place. The rite of an only daughter. But I could do no more than lie nearby, ready to be her advocate, listening to the slow and steady beeping of machinery, the soft sounds of her breathing in and out.

though books, as Milton says, may be the embalming of mighty spirits, they are also the resurrection of rebellious, reactionary, fantastical, and wicked spirits! in books dwell all the demons and all the angels of the human mind. it is for this reason that a a bookshop -- especially a second-hand bookshop / antiquarian - is an arsenal of explosives, an armory of revolutions, an opium den of reaction. and just because books are the repository of all the redemptions and damnations, all the sanities and insanities, of the divine anarchy of the soul, they are still, as they have alwasys been, an object of suspicion to every kind of ruling authority. in a second-hand bookshop are the horns of the altar where all the outlawed thoughts of humanity can take refuge! here, like depserate bandits, hide all the reckless progeny of our wild, dark, self-lacerating hearts. a bookshop is powder-magazine, a dynamite-shed, a drugstore of poisons, a bar of intoxicants, a den of opiates, an island of sirens. of all the 'houses of ill fame' which a tyrant, a bureaucrat, a propagandist, a moralist, a champion of law and order, an advocate of keeping people ignorant for their own good, hurries past with averted eyes or threatens with this minions, a bookshop is the most flagrant. ~ autobiography

I am not well-versed in theory, but in my view, the cow deserves her life. As does the ram. As does the ladybug. As does the elephant. As do the fish, and the dog and the bee; as do other sentient beings. I will always be in favor of veganism as a minimum because I believe that sentient beings have a right not to be used as someone else's property. They ask us to be brave for them, to be clear for them, and I see no other acceptable choice but to advocate veganism. If these statements make me a fundamentalist, then I will sew a scarlet F on my jacket so that all may know I'm fundamentally in favor of nonviolence; may they bury me in it so that all will know where I stood.

Ultimately there are but three systems of ethics, three conceptions of the ideal character and the moral life. One is that of Buddha and Jesus, which stresses the feminine virtues, considers all men to be equally precious, resists evil only by returning good, identifies virtue with love, and inclines in politics to unlimited democracy. Another is the ethic of Machiavelli and Nietzsche, which stresses the masculine virtues, accepts the inequality of men, relishes the risks of combat and conquest and rule, identifies virtue with power, and exalts an hereditary aristocracy. A third, the ethic of Socrates, Plato, and Aristotle, denies the universal applicability of either the feminine or the masculine virtues; considers that only the informed and mature mind can judge, according to diverse circumstance, when love should rule, and when power; identifies virtue, therefore, with intelligence; and advocates a varying mixture of aristocracy and democracy in government.

Underlying the attack on psychotherapy, I believe, is a recognition of the potential power of any relationship of witnessing. The consulting room is a privileged space dedicated to memory. Within that space, survivors gain the freedom to know and tell their stories. Even the most private and confidential disclosure of past abuses increases the likelihood of eventual public disclosure. And public disclosure is something that perpetrators are determined to prevent. As in the case of more overtly political crimes, perpetrators will fight tenaciously to ensure that their abuses remain unseen, unacknowledged, and consigned to oblivion. The dialectic of trauma is playing itself out once again. It is worth remembering that this is not the first time in history that those who have listened closely to trauma survivors have been subject to challenge. Nor will it be the last. In the past few years, many clinicians have had to learn to deal with the same tactics of harassment and intimidation that grassroots advocates for women, children and other oppressed groups have long endured. We, the bystanders, have had to look within ourselves to find some small portion of the courage that victims of violence must muster every day. Some attacks have been downright silly; many have been quite ugly. Though frightening, these attacks are an implicit tribute to the power of the healing relationship. They remind us that creating a protected space where survivors can speak their truth is an act of liberation. They remind us that bearing witness, even within the confines of that sanctuary, is an act of solidarity. They remind us also that moral neutrality in the conflict between victim and perpetrator is not an option. Like all other bystanders, therapists are sometimes forced to take sides. Those who stand with the victim will inevitably have to face the perpetrator's unmasked fury. For many of us, there can be no greater honor. p.246 - 247 Judith Lewis Herman, M.D. February, 1997

But the most astonishing thing about trees is how social they are. The trees in a forest care for each other, sometimes even going so far as to nourish the stump of a felled tree for centuries after it was cut down by feeding it sugars and other nutrients, and so keeping it alive. Only some stumps are thus nourished. Perhaps they are the parents of the trees that make up the forest of today. A tree’s most important means of staying connected to other trees is a “wood wide web” of soil fungi that connects vegetation in an intimate network that allows the sharing of an enormous amount of information and goods. Scientific research aimed at understanding the astonishing abilities of this partnership between fungi and plant has only just begun. The reason trees share food and communicate is that they need each other. It takes a forest to create a microclimate suitable for tree growth and sustenance. So it’s not surprising that isolated trees have far shorter lives than those living connected together in forests. Perhaps the saddest plants of all are those we have enslaved in our agricultural systems. They seem to have lost the ability to communicate, and, as Wohlleben says, are thus rendered deaf and dumb. “Perhaps farmers can learn from the forests and breed a little more wildness back into their grain and potatoes,” he advocates, “so that they’ll be more talkative in the future.” Opening

I am certainly not an advocate for frequent and untried changes in laws and constitutions. I think moderate imperfections had better be borne with; because, when once known, we accommodate ourselves to them, and find practical means of correcting their ill effects. But I know also, that laws and institutions must go hand in hand with the progress of the human mind. As that becomes more developed, more enlightened, as new discoveries are made, new truths disclosed, and manners and opinions change with the change of circumstances, institutions must advance also, and keep pace with the times. We might as well require a man to wear still the coat which fitted him when a boy, as civilized society to remain ever under the regimen of their barbarous ancestors.

We no longer have political movement. While thousands of us may come together for a rally or march, we are bound together on such occasions by a single shared interest. Any effort to convert such interests into collective goals is usually undermined by the fragmented individualism of our concerns. Laudable goals - fighting climate change, opposing war, advocating public healthcare or penalizing bankers - are united by nothing more than the expression of emotion. In our political as in our economic lives, we have become consumers: choosing from a broad gamut of competing objectives, we find it hard to imagine ways or reasons to combine these into a coherent whole. We must do better than this.

Without exception all political parties promise their supporters a higher real income. There is no difference in this respect between nationalists and internationalists and between the supporters of a market economy and the advocates of either socialism or interventionism. If a party asks its supporters to make sacrifices for its cause, it always explains these sacrifices as the necessary temporary means for the attainment of the ultimate goal, the improvement of the material well-being of its members. Each party considers it as an insidious plot against its prestige and its survival if somebody ventures to question the capacity of its projects to make the group members more prosperous. Each party regards with a deadly hatred the economists embarking upon such a critique.

At this stage of the game, I don’t have the time for patience and tolerance. Ten years ago, even five years ago, I would have listened to people ask their questions, explained to them, mollified them. No more. That time is past. Now, as Norman Mailer said in Naked and the Dead, ‘I hate everything which is not in myself.’ If it doesn’t have a direct bearing on what I’m advocating, if it doesn’t augment or stimulate my life and thinking, I don’t want to hear it. It has to add something to my life. There’s no more time for explaining and being ecumenical anymore. No more time. That’s a characteristic I share with the new generation of Satanists, which might best be termed, and has labeled itself in many ways, an ‘Apocalypse culture.’ Not that they believe in the biblical Apocalypse—the ultimate war between good and evil. Quite the contrary. But that there is an urgency, a need to get on with things and stop wailing and if it ends tomorrow, at least we’ll know we’ve lived today. It’s a ‘fiddle while Rome burns’ philosophy. It’s the Satanic philosophy. If the generation born in the 50’s grew up in the shadow of The Bomb and had to assimilate the possibility of imminent self destruction of the entire planet at any time, those born in the 60’s have had to reconcile the inevitability of our own destruction, not through the bomb but through mindless, uncontrolled overpopulation. And somehow resolve in themselves, looking at what history has taught us, that no amount of yelling, protesting, placard waving, marching, wailing—or even more constructive avenues like running for government office or trying to write books to wake people up—is going to do a damn bit of good. The majority of humans have an inborn death wish—they want to destroy themselves and everything beautiful. To finally realize that we’re living in a world after the zenith of creativity, and that we can see so clearly the mechanics of our own destruction, is a terrible realization. Most people can’t face it. They’d rather retreat to the comfort of New Age mysticism. That’s all right. All we want, those few of us who have the strength to realize what’s going on, is the freedom to create and entertain and share with each other, to preserve and cherish what we can while we can, and to build our own little citadels away from the insensitivity of the rest of the world.

A daffodil bulb will divide and redivide endlessly. That's why, like the peony, it is one of the few flowers you can find around abandoned farmhouses, still blooming and increasing in numbers fifty years after the farmer and his wife have moved to heaven, or the other place, Boca Raton. If you dig up a clump when no one is nearby and there is no danger of being shot, you'll find that there are scores of little bulbs in each clump, the progeny of a dozen or so planted by the farmer's wife in 1942. If you take these home, separate them, and plant them in your own yard, within a couple of years, you'll have a hundred daffodils for the mere price of a trespassing fine or imprisonment or both. I had this adventure once, and I consider it one of the great cheap thrills of my gardening career. I am not advocating trespassing, especially on my property, but there is no law against having a shovel in the trunk of your car.

And a further reason for caution, in this respect, might be drawn from the reflection that we are not always sure that those who advocate the truth are influenced by purer principles than their antagonists. Ambition, avarice, personal animosity, party opposition, and many other motives not more laudable than these, are apt to operate as well upon those who support as those who oppose the right side of a question. Were there not even these inducements to moderation, nothing could be more ill-judged than that intolerant spirit which has, at all times, characterized political parties. For in politics, as in religion, it is equally absurd to aim at making proselytes by fire and sword. Heresies in either can rarely be cured by persecution.

So long as I confine my activities to social service and the blind, they compliment me extravagantly, calling me ‘arch priestess of the sightless,’ ‘wonder woman,’ and a ‘modern miracle.’ But when it comes to a discussion of poverty, and I maintain that it is the result of wrong economics—that the industrial system under which we live is at the root of much of the physical deafness and blindness in the world—that is a different matter! It is laudable to give aid to the handicapped. Superficial charities make smooth the way of the prosperous; but to advocate that all human beings should have leisure and comfort, the decencies and refinements of life, is a Utopian dream, and one who seriously contemplates its realization indeed must be deaf, dumb, and blind.

He sees by faith an unseen Savior, who . . . loved him, gave Himself for him, paid his debts for him, bore his sins, carried his transgressions, rose again for him, and appears in Heaven for him as his Advocate at the right hand of God. He sees Jesus — and clings to Him. Seeing this Savior and trusting in Him — he feels peace and hope and willingly does battle against the foes of his soul. He sees . . . his own many sins, his own weak heart, a tempting world, a busy devil — and if he looked only at them, he might well despair. BUT he sees also a mighty Savior, an interceding Savior, a sympathizing Savior — His blood, His righteousness, His everlasting priesthood — and he believes that all this is his own. He sees Jesus — and casts his whole weight on Him. Seeing Him, he cheerfully fights on, with a full confidence that he will prove more than conqueror through Him that loved him (Romans 8:37).

What is art? Art is tar, rearranged. Art is tar on canvas or tar on tarp or tar on a naked body. Art is a bird chirping changed into something visual. Art is an image of a thousand beaks breaking into the office of a quack doctor. I know that doctor, and I've personally spoken to ten of those beaks. Art is rhythm, two hands clapping at a urinal while a third shakes off pee to the beat. Good art stays with you your whole life, especially if that good art is a tattoo. Good art is my name, written backwards, inked on your upper lip in a furry font. Art imitates life, just as life imitates Orafoura. Art can be anything from a Manet to a Monet to a painting of money to a missile. Art can save the world, or devastate it. (We could drop another big bomb on Japan, though I'm not advocating dumping Basquiat paintings on Hiroshima). Art rhymes with a bodily function, and everybody should let their creativity rip everywhere from the privacy of their bathrooms to small heated boxes with four of their closest friends. Art is thinking outside that box, and desperately trying to escape.

Jesus was killed. This is one of those facts that everybody knows, but whose significance is often overlooked. He didn’t simply die; he was executed. We as Christians participate in the only major religious tradition whose founder was executed by established authority. And if we ask the historical question, “Why was he killed?” the historical answer is because he was a social prophet and movement initiator, a passionate advocate of God’s justice, and radical critic of the domination system who had attracted a following. If Jesus had been only a mystic, healer, and wisdom teacher, he almost certainly would not have been executed. Rather, he was killed because of his politics - because of his passion for God’s justice.

Our Western society is so deeply divided between these two approaches (moralism, self-discovery) that hardly anyone can conceive of any other way to live. If you criticize or distance yourself from one, everyone assumes you have chosen to follow the other, because each of these approaches tends to divide the whole world into two basic groups. The moral conformists say: "the immoral people -- the people who 'do their own thing' -- are the problem with the world, and moral people are the solution." The advocates of self-discovery say: "The bigoted peole -- the people who say, 'We have the Truth' -- are the problem with the world, and progressive people are the solution.

You and many outstanding inventors and writers have striven for the ideal and have thereby helped yourself do remarkably well. REBT, therefore, does not oppose competition or striving for outstanding achievement. It advocates task-perfection, not self-perfection.” “What does that mean?” “It means that you can try to be as good, or even as perfect, as you can—at any project or task. You can try to make it ideal. But you are not a good person if it is perfect. You are still a person who completed a perfect project, but never a good person for doing so.” “How, then, do I become an incompetent or bad person?” “You don’t! When you do incompetent or evil acts, you become a person who acted badly—never a bad person.

How did we forget these lessons from the past? How did we go from knowing that the best athletes in the ancient Greek Olympics must consume a plant-based diet to fearing that vegetarians don’t get enough protein? How did we get to a place where the healers of our society, our doctors, know little, if anything, about nutrition; where our medical institutions denigrate the subject; where using prescription drugs and going to hospitals is the third leading cause of death? How did we get to a place where advocating a plant-based diet can jeopardize a professional career, where scientists spend more time mastering nature than respecting it? How did we get to a place where the companies that profit from our sickness are the ones telling us how to be healthy; where the companies that profit from our food choices are the ones telling us what to eat; where the public’s hard-earned money is being spent by the government to boost the drug industry’s profits; and where there is more distrust than trust of our government’s policies on foods, drugs and health? How did we get to a place where Americans are so confused about what is healthy that they no longer care?

The atheist, agnostic, or secularist ... should not be cowed by exaggerated sensitivity to people's religious beliefs and fail to speak vigorously and pointedly when the devout put forth arguments manifestly contrary to all the acquired knowledge of the past two or three millennia. Those who advocate a piece of folly like the theory of an 'intelligent creator' should be held accountable for their folly; they have no right to be offended for being called fools until they establish that they are not in fact fools. Religiously inclined writers like Stephen L Carter may plead that 'respect' should be accorded to religious views in public discourse, but he neglects to demonstrate that those views are worthy of respect. All secularists -- scientists, literary figures, even politicians (if there are any such with the requisite courage) -- should speak out on the issue when the opportunity presents itself.

The reasons are as pervasive as the air we breathe: because sexism is still confused with nature as racism once was; because anything that affects males is seen as more serious than anything that affects “only” the female half of the human race; because children are still raised mostly by women (to put it mildly) so men especially tend to feel they are regressing to childhood when dealing with a powerful woman; because racism stereotyped black men as more “masculine” for so long that some white men find their presence to be masculinity-affirming (as long as there aren’t too many of them); and because there is still no “right” way to be a woman in public power without being considered a you-know-what. I’m not advocating a competition for who has it toughest. The caste systems of sex and race are interdependent and can only be uprooted together…. It’s time to take equal pride in breaking all the barriers.

The libertarian philosophy doesn't explain the best way to grow a vegetable garden!" Why do some people talk as if there should be one concept or principle which is all you'll ever need to know in order to handle everything in life? Right now the PRIMARY threat to humanity--by a factor of a zillion--is the belief in "authority." And the solution--the ONLY solution--is for people to escape that superstition. Questions like, "But how do we care for the poor?" are 100% logically IRRELEVANT to proving that statism is immoral and destructive. "But gee, if I stop sawing off my toes with this steak knife, how will I balance my checkbook?" Why the hell do people imagine that anarchists have some obligation to explain how every aspect of everyone's life will work, just because they say, "Having a ruling class is immoral and irrational"? When someone tells you to stop advocating evil crap (e.g., statism), they don't suddenly acquire an obligation to explain the whole universe to you, or to guarantee that nothing bad will ever happen to anyone ever again.

She was a wonder junkie. In her mind, she was a hill tribesman standing slack-jawed before the real Ishtar Gate of ancient Babylon; Dorothy catching her first glimpse of the vaulted spires of the Emerald City of Oz; a small boy from darkest Brooklyn plunked down in the Corridor of Nations of the 1939 World’s Fair, the Trylon and Perisphere beckoning in the distance; she was Pocahontas sailing up the Thames estuary with London spread out before her from horizon to horizon. been voyaging between the stars when the ancestors of humans were still brachiating from branch to branch in the dappled sunlight of the forest canopy. Drumlin, like many others she had known over the years, had called her an incurable romantic; and she found herself wondering again why so many people thought it some embarrassing disability. Her romanticism had been a driving force in her life and a fount of delights. Advocate and practitioner of romance, she was off to see the Wizard.

The gospel of Satan is not a system of revolutionary principles, nor yet a program of anarchy. It does not promote strife and war, but aims at peace and unity. It seeks not to set the mother against her daughter nor the father against his son, but fosters the fraternal spirit whereby the human race is regarded as one great “brotherhood.” It does not seek to drag down the natural man, but to improve and uplift him. It advocates education and cultivation and appeals to “the best that is within us.” It aims to make this world such a comfortable and congenial habitat that Christ’s absence from it will not be felt and God will not be needed. It endeavors to occupy man so much with this world that he has no time or inclination to think of the world to come. It propagates the principles of self-sacrifice, charity and benevolence, and teaches us to live for the good of others, and to be kind to all. It appeals strongly to the carnal mind and is popular with the masses, because it ignores the solemn facts that by nature man is a fallen creature, alienated from the life of God, and dead in trespasses and sins, and that his only hope lies in being born again.

Sometime the witch hunting takes on atrocious dimensions — the Nazi persecution of Jews, the Salem witch trials, the Ku Klux Klan scapegoating of blacks. Notice, however, that in all such cases the persecutor hates the persecuted for precisely those traits that the persecutor displays with a glaringly uncivilized fury. At other times, the witch hunt appears in less terrifying proportions—the cold war fear of a "Commie under every bed," for instance. And often, it appears in comic form—the interminable gossip about everybody else that tells you much more about the gossiper than about the object of gossip. But all of these are instances of individuals desperate to prove that their own shadows belong to other people. Many men and women will launch into tirades about how disgusting homosexuals are. Despite how decent and rational they otherwise try to behave, they find themselves seized with a loathing of any homosexual, and in an emotional outrage will advocate such things as suspending gay civil rights (or worse). But why does such an individual hate homosexuals so passionately? Oddly, he doesn’t hate the homosexual because he is homosexual; he hates him because he sees in the homosexual what he secretly fears he himself might become. He is most uncomfortable with his own natural, unavoidable, but minor homosexual tendencies, and so projects them. He thus comes to hate the homosexual inclinations in other people—but only because he first hates them in himself. And so, in one form or another, the witch hunt goes. We hate people "because," we say, they are dirty, stupid, perverted, immoral.... They might be exactly what we say they are. Or they might not. That is totally irrelevent, however, because we hate them only if we ourselves unknowingly possess the despised traits ascribed to them. We hate them because they are a constant reminder of aspects of ourselves that we are loathe to admit. We are starting to see an important indicator of projection. Those items in the environment (people or things) that strongly affect us instead of just informing us are usually our own projections. Items that bother us, upset us, repulse us, or at the other extreme, attract us, compel us, obsess us—these are usually reflections of the shadow. As an old proverb has it, I looked, and looked, and this I came to see: That what I thought was you and you, Was really me and me.

And in the background, the constant, high, whining mewl of local disapproval. Within the first few months of her return, to her parents' home, Ammy quickly learned to recognize and despise the ugly face of sympathy. Old female relations with incipient beards and several wobbling chins made overnight trips to Ayemenem to commiserate with her about her divorce. They squeezed her knee and gloated. She fought off the urge to slap them. Or twiddle their nipples. With a spanner. Like Chaplin in Modern Times. When she looked at herself in her wedding photographs, Ammu felt the woman that looked back at her was someone else. A foolish jeweled bride. Her silk sunset-colored sari shot with gold. Rings on very finger. White dots of sandalwood paste over her arched eye-brows. Looking at herself like this, Ammu's soft mouths would twist into a small, bitter, smile at the memory - not of the wedding itself so much as the fact that she had permitted herself to be so painstakingly decorated before being led to the gallows. It seemed so absurd. So futile. Like polishing firewood. ....... Ammu knew that weddings were not something that could be avoided altogether. At least not practically speaking. But for the rest of her life she advocated small weddings in ordinary clothes. it made them less ghoulish, she thought.

I said, 'there was a society of men among us, bred up from their youth in the art of proving, by words multiplied for the purpose, that white is black, and black is white, according as they are paid. To this society all the rest of the people are slaves. For example, if my neighbour has a mind to my cow, he has a lawyer to prove that he ought to have my cow from me. I must then hire another to defend my right, it being against all rules of law that any man should be allowed to speak for himself. Now, in this case, I, who am the right owner, lie under two great disadvantages: first, my lawyer, being practised almost from his cradle in defending falsehood, is quite out of his element when he would be an advocate for justice, which is an unnatural office he always attempts with great awkwardness, if not with ill-will. The second disadvantage is, that my lawyer must proceed with great caution, or else he will be reprimanded by the judges, and abhorred by his brethren, as one that would lessen the practice of the law. And therefore I have but two methods to preserve my cow. The first is, to gain over my adversary’s lawyer with a double fee, who will then betray his client by insinuating that he hath justice on his side. The second way is for my lawyer to make my cause appear as unjust as he can, by allowing the cow to belong to my adversary: and this, if it be skilfully done, will certainly bespeak the favour of the bench.

The notion that we should promote “happy” or “humane” exploitation as “baby steps” ignores that welfare reforms do not result in providing significantly greater protection for animal interests; in fact, most of the time, animal welfare reforms do nothing more than make animal exploitation more economically productive by focusing on practices, such as gestation crates, the electrical stunning of chickens, or veal crates, that are economically inefficient in any event. Welfare reforms make animal exploitation more profitable by eliminating practices that are economically vulnerable. For the most part, those changes would happen anyway and in the absence of animal welfare campaigns precisely because they do rectify inefficiencies in the production process. And welfare reforms make the public more comfortable about animal exploitation. The “happy” meat/animal products movement is clear proof of that. We would never advocate for “humane” or "happy” human slavery, rape, genocide, etc. So, if we believe that animals matter morally and that they have an interest not only in not suffering but in continuing to exist, we should not be putting our time and energy into advocating for “humane” or “happy” animal exploitation.

Some men look at constitutions with sanctimonious reverence, and deem them like the ark of the covenant, too sacred to be touched. They ascribe to the men of the preceding age a wisdom more than human, and suppose what they did to be beyond amendment. I knew that age well; I belonged to it, and labored with it. It deserved well of its country. It was very like the present, but without the experience of the present; and forty years of experience in government is worth a century of book-reading; and this they would say themselves, were they to rise from the dead. I am certainly not an advocate for frequent and untried changes in laws and constitutions. I think moderate imperfections had better be borne with; because, when once known, we accommodate ourselves to them, and find practical means of correcting their ill effects. But I know also, that laws and institutions must go hand in hand with the progress of the human mind. As that becomes more developed, more enlightened, as new discoveries are made, new truths disclosed, and manners and opinions change with the change of circumstances, institutions must advance also, and keep pace with the times. We might as well require a man to wear still the coat which fitted him when a boy, as civilized society to remain ever under the regimen of their barbarous ancestors.

One day in my pharmacology class, we were discussing the possibility of legalizing marijuana. The class was pretty evenly divided between those that advocated legalizing marijuana and those that did not. The professor said he wanted to hear from a few people on both sides of the argument. A couple students had the opportunity to stand in front of the class and present their arguments. One student got up and spoke about how any kind of marijuana use was morally wrong and how nobody in the class could give him any example of someone who needed marijuana. A small girl in the back of the classroom raised her hand and said that she didn’t want to get up, but just wanted to comment that there are SOME situations in which people might need marijuana. The same boy from before spoke up and said that she needed to back up her statements and that he still stood by the fact that there wasn’t anyone who truly needed marijuana. The same girl in the back of the classroom slowly stood up. As she raised her head to look at the boy, I could physically see her calling on every drop of confidence in her body. She told us that her husband had cancer. She started to tear up, as she related how he couldn’t take any of the painkillers to deal with the radiation and chemotherapy treatments. His body was allergic and would have violent reactions to them. She told us how he had finally given in and tried marijuana. Not only did it help him to feel better, but it allowed him to have enough of an appetite to get the nutrients he so desperately needed. She started to sob as she told us that for the past month she had to meet with drug dealers to buy her husband the only medicine that would take the pain away. She struggled every day because according to society, she was a criminal, but she was willing to do anything she could to help her sick husband. Sobbing uncontrollably now, she ran out of the classroom. The whole classroom sat there in silence for a few minutes. Eventually, my professor asked, “Is there anyone that thinks this girl is doing something wrong?” Not one person raised their hand.

This is a formula for a nation’s or a kingdom’s decline, for no kingdom can maintain itself by force alone. Force does not work the way its advocates seem to think it does. It does not, for example, reveal to the victim the strength of his adversary. On the contrary, it reveals the weakness, even the panic of his adversary, and this revelation invests the victim with patience. Furthermore, it is ultimately fatal to create too many victims. The victor can do nothing with these victims, for they do not belong to him, but—to the victims. They belong to the people he is fighting. The people know this, and as inexorably as the roll call—the honor roll—of victims expands, so does their will become inexorable: they resolve that these dead, their brethren, shall not have died in vain. When this point is reached, however long the battle may go on, the victor can never be the victor: on the contrary, all his energies, his entire life, are bound up in a terror he cannot articulate, a mystery he cannot read, a battle he cannot win—he has simply become the prisoner of the people he thought to cow, chain, or murder into submission.

I often feel like nobody," Skip says. "I ask myself: Why would you want to talk to me? Why would anyone want to talk to me? It comes on me suddenly, this feeling that I'm not anything...a person who has spent a lot of time in bed, who doesn't want to be anything." I know what he is talking about, and this time, I tell him that. For years, I could not understand why anyone took me seriously. I could not understand how I managed to get into MIT or Harvard, why anyone would offer me a postdoctoral fellowship or a job. I could not understand why people kept turning to me after September 11. I didn't see myself as a person who couldn't get out of bed, but as a salesgirl in a coffee shop - the job I had as a teenager who was afraid to apply to college. My identity was stuck there for year. "Inside me there is the person who wants to be dead," he says. "I can't advocate for myself. I can advocate very strongly for others, but not for myself...Sometimes I'm not sure that I exist. Is this really me - this person whom people want to consult about clergy sexual abuse? Or am I really the person who can't get out of bed? I've gotten better - I spend more of my time living in the present. But it takes a lot of effort to stay in the present - a lot of yoga and meditation.

In the discoveries of science the harmony of the spheres is also now the harmony of life. And as the eerie illumination of science penetrates evermore deeply into the order of nature, the cosmos appears increasingly to be a vast system finely tuned to generate life and organisms of biology very similar, perhaps identical, to ourselves. All the evidence available in the biological sciences supports the core proposition of traditional natural theology - that the cosmos is a specially designed whole with life and mankind as a fundamental goal and purpose, a whole in which all facets of reality, from the size of galaxies to the thermal capacity of water, have their meaning and explanation in this central fact. Four centuries after the scientific revolution apparently destroyed irretrievably man's special place in the universe, banished Aristotle, and rendered teleological speculation obsolete, the relentless stream of discovery has turned dramatically in favor of teleology and design, and the doctrine of the microcosm is reborn. As I hope the evidence presented in this book has shown, science, which has been for centuries the great ally of atheism and skepticism, has become at last, in the final days of the second millennium, what Newton and many of its early advocates had so fervently wished - the "defender of the anthropocentric faith.

There was nothing to cool or banish love in these circumstances, though much to create despair. Much, too, you will think, reader, to engender jealousy: if a woman, in my position, could presume to be jealous of a woman in Miss Ingram's. But I was not jealous...Miss Ingram was a mark beneath jealousy: she was too inferior to excite the feeling. Pardon the seeming paradox; I mean what I say. She was very showy, but she was not genuine; she had a fine person, many brilliant attainments; but her mind was poor, her heart barren by nature: nothing bloomed spontaneously on that soil; no unforced natural fruit delighted by its freshness. She was not good; she was not original: she used repeat sounding phrases from books: she never offered, nor had, any opinion of her own. She advocated a high tone of sentiment; but she did not know the sensations of sympathy and pity; tenderness and truth were not in her. Too often she betrayed this...Other eyes besides mine watched these manifestations of character--watched them closely, keenly shrewdly. Yes; the future bridegroom, Mr. Rochester himself, exercised over his intended a ceaseless surveillance; and it was from this sagacity--this guardedness of his--this perfect, clear conciousness of his fair one's defects--this obvious absence of passion in his sentiments towards her, that ever-toturing pain arose. I saw he was going to marry her, for family, perhaps political reasons, because her rank and connecions suited him; I felt he had not given her his love, and that her qualifications were ill adapted to win from him that treasure. This was the point--this was where the nerve was touched and teased--this was where the fever was sustained and fed: she could not charm him. If she had managed the victory at once, and he had yielded and sincerely laid his heart at her feet, I should have covered my face, turned to the wall, and have died to them.

Tom looked at St. Vincent. “I assume the editor at the Chronicle refused to divulge the writer’s identity?” St. Vincent looked rueful. “Categorically. I’ll have to find a way to pry it out of him without bringing the entire British press to his defense.” “Yes,” Tom mused, tapping his lower lip with a fingertip, “they tend to be so touchy about protecting their sources.” “Trenear,” Lord Ripon said through gritted teeth, “will you kindly throw him out?” “I’ll see myself out,” Tom said casually. He turned as if to leave, and paused as if something had just occurred to him. “Although … as your friend, Trenear, I find it disappointing that you haven’t asked about my day. It makes me feel as if you don’t care.” Before Devon could respond, Pandora jumped in. “I will,” she volunteered eagerly. “How was your day, Mr. Severin?” Tom sent her a brief grin. “Busy. After six tedious hours of business negotiations, I paid a call to the chief editor of the London Chronicle.” St. Vincent lifted his brows. “After I’d already met with him?” Trying to look repentant, Tom replied, “I know you said not to. But I had a bit of leverage you didn’t.” “Oh?” “I told him the paper’s owner would dismiss him and toss him out on the pavement if he didn’t name the anonymous writer.” St. Vincent stared at him quizzically. “You bluffed?” “No, that is what the business negotiations were about. I’m the new owner. And while the chief editor happens to be a staunch advocate for freedom of the press, he’s also a staunch supporter of not losing his job.” “You just bought the London Chronicle,” Devon said slowly, to make certain he hadn’t misheard. “Today.” “No one could do that in less than a day,” Ripon sneered. Winterborne smiled slightly. “He could,” he said, with a nod toward Tom. “I did,” Tom confirmed, picking idly at a bit of lint on his cuff. “All it took was a preliminary purchase agreement and some earnest money.

The man who wields the blood-clotted cowskin during the week fills the pulpit on Sunday, and claims to be a minister of the meek and lowly Jesus. The man who robs me of my earnings at the end of each week meets me as a class- leader on Sunday morning, to show me the way of life, and the path of salvation. He who sells my sister, for purposes of prostitution, stands forth as the pious advocate of purity. He who proclaims it a religious duty to read the Bible denies me the right of learning to read the name of the God who made me. He who is the religious advocate of marriage robs whole millions of its sacred influence, and leaves them to the ravages of wholesale pollution. The warm defender of the sacredness of the family relation is the same that scatters whole families,— sundering husbands and wives, parents and children, sisters and brothers,—leaving the hut vacant, and the hearth desolate. We see the thief preaching against theft, and the adulterer against adultery. We have men sold to build churches, women sold to support the gospel, and babes sold to purchase Bibles for the poor heathen! all for the glory of God and the good of souls! The slave auctioneer’s bell and the church-going bell chime in with each other, and the bitter cries of the heart-broken slave are drowned in the religious shouts of his pious master. Revivals of religion and revivals in the slave-trade go hand in hand together. The slave prison and the church stand near each other. The clanking of fetters and the rattling of chains in the prison, and the pious psalm and solemn prayer in the church, may be heard at the same time. The dealers in the bodies and souls of men erect their stand in the presence of the pulpit, and they mutually help each other. The dealer gives his blood-stained gold to support the pulpit, and the pulpit, in return, covers his infernal business with the garb of Christianity. Here we have religion and robbery the allies of each other—devils dressed in angels’ robes, and hell presenting the semblance of paradise.

The first school shooting that attracted the attention of a horrified nation occurred on March 24, 1998, in Jonesboro, Arkansas. Two boys opened fire on a schoolyard full of girls, killing four and one female teacher. In the wake of what came to be called the Jonesboro massacre, violence experts in media and academia sought to explain what others called “inexplicable.” For example, in a front-page Boston Globe story three days after the tragedy, David Kennedy from Harvard University was quoted as saying that these were “peculiar, horrible acts that can’t easily be explained.” Perhaps not. But there is a framework of explanation that goes much further than most of those routinely offered. It does not involve some incomprehensible, mysterious force. It is so straightforward that some might (incorrectly) dismiss it as unworthy of mention. Even after a string of school shootings by (mostly white) boys over the past decade, few Americans seem willing to face the fact that interpersonal violence—whether the victims are female or male—is a deeply gendered phenomenon. Obviously both sexes are victimized. But one sex is the perpetrator in the overwhelming majority of cases. So while the mainstream media provided us with tortured explanations for the Jonesboro tragedy that ranged from supernatural “evil” to the presence of guns in the southern tradition, arguably the most important story was overlooked. The Jonesboro massacre was in fact a gender crime. The shooters were boys, the victims girls. With the exception of a handful of op-ed pieces and a smattering of quotes from feminist academics in mainstream publications, most of the coverage of Jonesboro omitted in-depth discussion of one of the crucial facts of the tragedy. The older of the two boys reportedly acknowledged that the killings were an act of revenge he had dreamed up after having been rejected by a girl. This is the prototypical reason why adult men murder their wives. If a woman is going to be murdered by her male partner, the time she is most vulnerable is after she leaves him. Why wasn’t all of this widely discussed on television and in print in the days and weeks after the horrific shooting? The gender crime aspect of the Jonesboro tragedy was discussed in feminist publications and on the Internet, but was largely absent from mainstream media conversation. If it had been part of the discussion, average Americans might have been forced to acknowledge what people in the battered women’s movement have known for years—that our high rates of domestic and sexual violence are caused not by something in the water (or the gene pool), but by some of the contradictory and dysfunctional ways our culture defines “manhood.” For decades, battered women’s advocates and people who work with men who batter have warned us about the alarming number of boys who continue to use controlling and abusive behaviors in their relations with girls and women. Jonesboro was not so much a radical deviation from the norm—although the shooters were very young—as it was melodramatic evidence of the depth of the problem. It was not something about being kids in today’s society that caused a couple of young teenagers to put on camouflage outfits, go into the woods with loaded .22 rifles, pull a fire alarm, and then open fire on a crowd of helpless girls (and a few boys) who came running out into the playground. This was an act of premeditated mass murder. Kids didn’t do it. Boys did.

Q. Would you repeat, Dr. Seldon, your thoughts concerning the future of Trantor? A. I have said, and I say again, that Trantor will lie in ruins within the next three centuries. Q. You do not consider your statement a disloyal one? A. No, sir. Scientific truth is beyond loyalty and disloyalty." Q. You are sure that your statement represents scientific truth? A. I am. Q. On what basis? A. On the basis of the mathematics of psychohistory. Q. Can you prove that this mathematics is valid? A. Only to another mathematician. Q. ( with a smile) Your claim then is that your truth is of so esoteric a nature that it is beyond the understanding of a plain man. It seems to me that truth should be clearer than that, less mysterious, more open to the mind. A. It presents no difficulties to some minds. The physics of energy transfer, which we know as thermodynamics, has been clear and true through all the history of man since the mythical ages, yet there may be people present who would find it impossible to design a power engine. People of high intelligence, too. I doubt if the learned Commissioners— At this point, one of the Commissioners leaned toward the Advocate. His words were not heard but the hissing of the voice carried a certain asperity. The Advocate flushed and interrupted Seldon. Q. We are not here to listen to speeches, Dr. Seldon. Let us assume that you have made your point. Let me suggest to you that your predictions of disaster might be intended to destroy public confidence in the Imperial Government for purposes of your own! A. That is not so. Q. Let me suggest that you intend to claim that a period of time preceding the so-called ruin of Trantor will be filled with unrest of various types. A. That is correct. Q. And that by the mere prediction thereof, you hope to bring it about, and to have then an army of a hundred thousand available. A. In the first place, that is not so. And if it were, investigation will show you that barely ten thousand are men of military age, and none of these has training in arms. Q. Are you acting as an agent for another? A. I am not in the pay of any man, Mr. Advocate. Q. You are entirely disinterested? You are serving science? A. I am.

You think I hate men. I guess I do, although some of my best friends...I don't like this position. I mistrust generalized hatred. I feel like one of those twelfth century monks raving on about how evil women are and how they must cover themselves up completely when they go out lest they lead men into evil thoughts. The assumption that the men are the ones who matter, and that the women exist only in relation to them, is so silent and underrunning that ever we never picked it up until recently. But after all, look at what we read. I read Schopenhauer and Nietzsche and Wittgenstein and Freud and Erikson; I read de Montherlant and Joyce and Lawrence and sillier people like Miller and Mailer and Roth and Philip Wylie. I read the Bible and Greek myths and didn't question why all later redactions relegated Gaea-Tellus and Lilith to a footnote and made Saturn the creator of the world. I read or read about, without much question, the Hindus and the Jews, Pythagoras and Aristotle, Seneca, Cato, St.Paul, Luther, Sam Johnson, Rousseau, Swift...well, you understand. For years I didn't take it personally. So now it is difficult for me to call others bigots when I am one myself. I tell people at once, to warn them, that I suffer from deformation of character. But the truth is I am sick unto death of four thousand years of males telling me how rotten my sex is. Especially it makes me sick when I look around and see such rotten men and such magnificent women, all of whom have a sneaking suspicion that the four thousand years of remarks are correct. These days I feel like an outlaw, a criminal. Maybe that's what the people perceive who look at me so strangely as I walk the beach. I feel like an outlaw not only because I think that men are rotten and women are great, but because I have come to believe that oppressed people have the right to use criminal means to survive. Criminal means being, of course, defying the laws passed by the oppressors to keep the oppressed in line. Such a position takes you scarily close to advocating oppression itself, though. We are bound in by the terms of the sentence. Subject-verb-object. The best we can do is turn it around. and that's no answer, is it?

Why do we complain of Nature? She has shown herself kindly; life, if you know how to use it, is long. But one man is possessed by an avarice that is insatiable, another by a toilsome devotion to tasks that are useless; one man is besotted with wine, another is paralyzed by sloth; one man is exhausted by an ambition that always hangs upon the decision of others, another, driven on by the greed of the trader, is led over all lands and all seas by the hope of gain; some are tormented by a passion for war and are always either bent upon inflicting danger upon others or concerned about their own; some there are who are worn out by voluntary servitude in a thankless attendance upon the great; many are kept busy either in the pursuit of other men's fortune or in complaining of their own; many, following no fixed aim, shifting and inconstant and dissatisfied, are plunged by their fickleness into plans that are ever new; some have no fixed principle by which to direct their course, but Fate takes them unawares while they loll and yawn—so surely does it happen that I cannot doubt the truth of that utterance which the greatest of poets delivered with all the seeming of an oracle: "The part of life we really live is small."5 For all the rest of existence is not life, but merely time. Vices beset us and surround us on every side, and they do not permit us to rise anew and lift up our eyes for the discernment of truth, but they keep us down when once they have overwhelmed us and we are chained to lust. Their victims are never allowed to return to their true selves; if ever they chance to find some release, like the waters of the deep sea which continue to heave even after the storm is past, they are tossed about, and no rest from their lusts abides. Think you that I am speaking of the wretches whose evils are admitted? Look at those whose prosperity men flock to behold; they are smothered by their blessings. To how many are riches a burden! From how many do eloquence and the daily straining to display their powers draw forth blood! How many are pale from constant pleasures! To how many does the throng of clients that crowd about them leave no freedom! In short, run through the list of all these men from the lowest to the highest—this man desires an advocate,6 this one answers the call, that one is on trial, that one defends him, that one gives sentence; no one asserts his claim to himself, everyone is wasted for the sake of another. Ask about the men whose names are known by heart, and you will see that these are the marks that distinguish them: A cultivates B and B cultivates C; no one is his own master. And then certain men show the most senseless indignation—they complain of the insolence of their superiors, because they were too busy to see them when they wished an audience! But can anyone have the hardihood to complain of the pride of another when he himself has no time to attend to himself? After all, no matter who you are, the great man does sometimes look toward you even if his face is insolent, he does sometimes condescend to listen to your words, he permits you to appear at his side; but you never deign to look upon yourself, to give ear to yourself. There is no reason, therefore, to count anyone in debt for such services, seeing that, when you performed them, you had no wish for another's company, but could not endure your own.

Meanwhile, Mme Mao and her cohorts were renewing their efforts to prevent the country from working. In industry, their slogan was: "To stop production is revolution itself." In agriculture, in which they now began to meddle seriously: "We would rather have socialist weeds than capitalist crops." Acquiring foreign technology became "sniffing after foreigners' farts and calling them sweet." In education: "We want illiterate working people, not educated spiritual aristocrats." They called for schoolchildren to rebel against their teachers again; in January 1974, classroom windows, tables, and chairs in schools in Peking were smashed, as in 1966. Mme Mao claimed this was like "the revolutionary action of English workers destroying machines in the eighteenth century." All this demagoguery' had one purpose: to create trouble for Zhou Enlai and Deng Xiao-ping and generate chaos. It was only in persecuting people and in destruction that Mme Mao and the other luminaries of the Cultural Revolution had a chance to "shine." In construction they had no place. Zhou and Deng had been making tentative efforts to open the country up, so Mme Mao launched a fresh attack on foreign culture. In early 1974 there was a big media campaign denouncing the Italian director Michelangelo Antonioni for a film he had made about China, although no one in China had seen the film, and few had even heard of it or of Antonioni. This xenophobia was extended to Beethoven after a visit by the Philadelphia Orchestra. In the two years since the fall of Lin Biao, my mood had changed from hope to despair and fury. The only source of comfort was that there was a fight going on at all, and that the lunacy was not reigning supreme, as it had in the earlier years of the Cultural Revolution. During this period, Mao was not giving his full backing to either side. He hated the efforts of Zhou and Deng to reverse the Cultural Revolution, but he knew that his wife and her acolytes could not make the country work. Mao let Zhou carry on with the administration of the country, but set his wife upon Zhou, particularly in a new campaign to 'criticize Confucius." The slogans ostensibly denounced Lin Biao, but were really aimed at Zhou, who, it was widely held, epitomized the virtues advocated by the ancient sage. Even though Zhou had been unwaveringly loyal, Mao still could not leave him alone. Not even now, when Zhou was fatally ill with advanced cancer of the bladder.